Sambodhi 2007 Vol 31

Author(s): J B Shah
Publisher: L D Indology Ahmedabad

Page 44

38
ACHYUTANANDA DASH
as:
SAMBODHI
"prathamanta-nilapada-samabhivyahṛta-prathamanta-ghaṭapadajanya
upasthitiḥ kāranam", i.e., the cause (of above śabdabodha) is the cognition brought about by the word ghața ending in nominative case-ending and being contiguous to the word nila ending in nominative case-ending.
In the same manner the karya (the cognitive event) stratum may be presented
"nīlarūpāśraya-prakāraka-abheda-samsargaka-ghaṭaviseṣyaka-śābdabodhaḥ kāryam", i.e., the cognitive effect (of above vakya) is the sabdabodha in which the ghata appears as the [chief] qualificandum having the relation 'identity' with the qualifier being possessive of blue colour".
Here we may just underline the word 'samabhivyahṛta' i.e., having samabhivyāhāra (mutual expectancy of words) that plays an important role in the above explanation. Some scholars feel that this term refers to the same idea presented by the term 'samsargamaryādā' used in Vyutpattivada by Gadadhara. But that is not true. The term, samabhivyāhāra is an earlier term used in almost all the schools of thoughts like Mīmāmsā, Vedānta, and Nyaya. This is used at the word (pada) level or in the kāraṇa stratum only. That refers to the co-referential or syntactic nature of words in a sentence; whereas, samsargamaryādā is used at the level of 'word-meaning' (padartha) which governs the appropriateness of the relation that causes the sabdabodha. Some commentators even go a step higher to this as we have already seen earlier. Therefore, those who think samabhivyāhāra means the same as that of the term samsargamaryādā have to rethink on their notion. The significance of this new term, introduced by Raghunatha, namely samsargamaryādā, lies in giving technical explanation to the cognitive experience caused by sabda. Someone may argue that 'why to coin a new term like samsargamaryādā if it means the same as ākānksā (syntactic expectancy)"? To that we can say that, even though ākānkṣā has long been accepted as an auxiliary cause for sabdabodha, still it does not refer to the 'principle' that governs the 'relation' of padarthas that is the nucleus in sentential cognition. Moreover, it should not be confused that samsargamaryādā means just ākānkṣā, even though some commentators say so. It is just a short cut way of mentioning the technicality that governs the cognitive mechanism as has been explained above. The technicality, introduced through the term samsargamaryādā, checks the relations that may be apparent otherwise. For instance, take nila-ghața as a mundane